Reference: As-Sharh al-Mumti’; vol. 4, p.129-130 [1]
[In the name of Allāh, ar-Raḥmān (the most merciful), ar-Raḥīm (the bestower of mercy).]
- Farḍ [2] Ṣalāh was obligated upon the Prophet ﷺ whilst he was above the Heavens, in the Night of al-Isrā wal-Mi’rāj. [3] This is different to Nafl [4] Ṣalāh, as they are similar to the other acts of worship.
- It is impermissible to leave off the Farḍ Ṣalāh without a valid excuse, as opposed to Nafl Ṣalāh.
- The one who neglects the Farḍ Ṣalāh is sinning, as opposed to the one who leaves Nafl Ṣalāh.
- Farḍ Ṣalāh are limited in number. As for Nafl Ṣalāh, there is no limit to it.
- Farḍ Ṣalāh are to be prayed in the Masjid, whereas it is better to pray Nafl Ṣalāh at home except in certain circumstances. [5]
- It is permissible to pray the Nafl Ṣalāh whilst sitting [on any means of transport] in a journey. This can be done even if it is not a necessity, as opposed to Farḍ Ṣalāh [whereby it is not permissible to pray sitting without a justifiable reason].
- Farḍ Ṣalāh has been given specific times to pray within, as for the Nafl Ṣalāh, some of them have a particular time, whereas others do not. [6]
- Facing the Qiblah is not a condition for Nafl Ṣalāh whilst on a journey, as opposed to the Farḍ Ṣalāh [which must be prayed towards the Qiblah]. [7]
- It is permitted for a person who is praying a Farḍ Ṣalāh to then change this to a general Nafl Ṣalāh; the opposite is permissible. [8]
- The one who leaves the Nafl Ṣalāh is not judged to be a kāfir (disbeliever). This is according to ijmā‘ (the unanimous agreement of the scholars). As for the one who leaves Farḍ Ṣalāh, he is judged to be a kāfir according to the correct view.
- Nafl Ṣalāh is prayed so that any deficiencies in the Farḍ Ṣalāh are compensated. This cannot be said for the opposite.
- To stand in the Farḍ Ṣalāh is a rukn [9], as opposed to Nafl Ṣalāh.
- Nafl Ṣalāh of the slave who has fled from his master is not accepted; however, his Farḍ Ṣalāh is correct and accepted.
- It is permissible to suffice with one taslīm [10] in Nafl Ṣalāh, as opposed to Farḍ Ṣalāh. This is according to one opinion of the scholars of Fiqh.
- The adhān and the iqāmah have not been legislated for any of Nafl Ṣalāh, as opposed to Farḍ Ṣalāh.
- Farḍ Ṣalāh is shortened whilst on a journey, as for Nafl Ṣalāh, it is not shortened.
- It is permitted for a person to leave Nafl Ṣalāh when unable to pray it, yet the reward is written in full for the one who was consistent in performing it. As for the Farḍ Ṣalāh, then it cannot be missed in any situation. However, a person who cannot perform it completely [11] due to an inability will still receive the full reward if they are consistent in their performance.
- Specific statements of dhikr have been legislated after all Farḍ Ṣalāh, whereas certain adhkār are legislated for some Nafl Ṣalāh, and not others.
- It is permissible to pray Nafl Ṣalāh inside the Ka’bah; however, it is not permissible to pray Farḍ Ṣalāh inside it. [This is one view of the scholars; however,] the correct view is that it is allowed to pray both ṣalāh inside the Ka’bah without any difference.
- Praying Farḍ Ṣalāh in congregation is obligatory as opposed to the Nafl Ṣalāh.
- A person is permitted to combine Farḍ Ṣalāh [12] as opposed to Nafl.
- Farḍ Ṣalāh contains a greater reward than Nafl Ṣalāh.
- It is permissible to drink a small amount [of water] in Nafl Ṣalāh, as opposed to Farḍ Ṣalāh. [13]
- A form of Nafl Ṣalāh can be prayed as only one rak’ah, [14] as opposed to Farḍ Ṣalāh.
- It is legislated to ask Allāh for mercy, or seek refuge in him, when reciting an āyah of mercy or an āyah of punishment. This is in Nafl Ṣalāh, as for Farḍ Ṣalāh, it may be permitted but not necessarily legislated or desirable to do so. [15]
- It is permitted for an adult above the age of puberty to be led in the Nafl Ṣalāh by a young child under the age of puberty. This is the case for Nafl Ṣalāh, and not the Farad. [This is one view of the scholars; however] the correct view is that this is permitted in Farḍ Ṣalāh as well. [16]
- It is permissible for a person to pray Nafl Ṣalāh behind a person who is praying Farḍ Ṣalāh, and not the opposite. [This is one view of the scholars, however] the correct view is that both are permissible and there is no difference between the two cases.
- Some types of Nafl Ṣalāh, if missed, are prayed in their original form, and some of them are prayed differently, like Witr Ṣalāh. [17] As for Farḍ Ṣalāh, if missed, they are prayed in their original form except Jumu’ah, which is prayed as Ẓuhr Ṣalāh.
- Farḍ Ṣalāh during the evening [18] are to be recited aloud, as for Nafl Ṣalāh, a person can choose between reciting it aloud or not.
- It is an obligation to cover the shoulder during Farḍ ṣalāh and not Nafl Ṣalāh – according to one view of the scholars.
- Some types of Nafl Ṣalāh are exempted whilst on a journey, whereas no Farḍ Ṣalāh is exempted from.
Footnotes
[1] The footnotes are from the translator, for extra clarification or to mention a textual proof.
[2] Farḍ Ṣalāh refers to those raka’āt which are obligatory upon the Muslim to pray. Specifically, they are:
- 4 raka’āt for Ẓuhr.
- 4 raka’āt for ‘Aṣr.
- 3 raka’āt for Maghrib.
- 4 raka’āt for ‘Isha.
- 2 raka’āt for Fajr.
[3] This was the night in which the Prophet ﷺ was physically taken by Angel Jibrīl, from Makkah to Jerusalem (al-Isrā), and then ascended to above the seven heavens (al-Mi’rāj). It was in the 10th year of Prophethood. The aḥādīth mentioning this blessed night are mentioned in al-Bukhārī and Muslim.
[4] Nafl Ṣalāh refers to those raka’āt which a Muslim is encouraged to pray, but without them being an obligation. Such types of Ṣalāh vary in their degree of importance and virtue. Witr is Nafl Ṣalāh, although highly emphasised, as the Prophet ﷺ would always pray it, whether resident or travelling.
[5] An example of this is Taḥayyat al-Masjid, which is 2 raka’āt prayed when entering the Masjid, before sitting down.
[6] Nafl Ṣalāh are either:
- Mu’ayyan: specified for a particular reason, for example, Witr Ṣalāh after Isha or 2 raka’āt after wuḍū.
- Muṭlaq: Unrestricted, i.e ṣalāh which is performed without being restricted to a time or reason.
[7] Ibn ‘Umar narrates that “The Prophet ﷺ used to offer Nafl Ṣalāh on his riding animal, facing whichever direction it turned, and he would also pray Witr on it.” [Ṣaḥīḥ al-Bukhāri & Muslim]
[8] During a Farḍ Ṣalāh, a person can change their intention to pray an unrestricted Nafl Ṣalāh, without breaking the Ṣalāh. However, a person cannot change the intention from a Nafl Ṣalāh to a Farḍ Ṣalāh whilst praying.
[9] A “Rukn” is a fundamental obligation of Ṣalāh, often referred to as “Pillar”. A rukn cannot be missed, intentionally or forgetfully, otherwise the ṣalāh has to be repeated. Standing is a rukn of ṣalāh, i.e. a person must pray a Farḍ Ṣalāh standing up, unless they have a disability which prevents standing. Praying Farḍ Ṣalāh sitting down, without a justification, invalidates the ṣalāh.
[10] Taslīm: to end the ṣalāh by turning the face to the right and saying “Assalamu alaikum wa rahmatullah.”
[11] Like a person who is forced to pray sitting down as they are not able to stand up, their reward is written in full.
[12] Ẓuhr can be combined with ‘Aṣr, so they are both prayed at the same time, similarly for Maghrib with ‘Isha. This can be done due to travelling, rain, fear and a burdensome difficulty.
[13] This is a view within the Ḥanbalī Madhhab, based upon the narration collected by Ibn Al-Mundhir: Abul Ḥakm narrates that he saw the companion ‘Abdullāh ibn Zubayr drink water whilst in ṣalāh. This was due to the length of his nafl ṣalāh at night (Qiyām al-Layl), to the extent that he would feel extreme thirst and therefore drink a little amount of water.
Shaykh Ibn Bāz said, whilst discussing this very issue: “What appears to me – and Allah knows best – is that refraining from this is more appropriate and safer in Nafl Ṣalāh, just as it is refrained from in Farḍ Ṣalāh. Nafl Ṣalāh carries the same ruling as Farḍ, except where evidence specifies otherwise. I do not know of any clear proof from the Qur’an or the Sunnah that permits drinking water during Nafl Ṣalāh. Therefore, what I advise my brothers is to avoid it, just as it must be avoided in Farḍ Ṣalāh. Allāh, glorified and exalted, knows best.”
[Fatāwā Nūrun ‘alad-Darb]
[14] Such as the Witr prayer.
[15] Ibn ‘Uthaymīn holds this action to be an established Sunnah of the Prophet ﷺ in Nafl Salah; he also holds it to be a permissible act in Farḍ Ṣalāh, although not an established Sunnah. [Refer to Vol. 3, p. 288 of ash-Sharḥ al-Mumti’]
[16] This is due to the narration of ‘Amr Ibn Salamah, who said: “I led the Ṣalāh during the lifetime of the Messenger of Allāh ﷺ while I was a boy of seven or six years old.” [Collected by Abu Dawūd & Others]. The primary condition for this is that he is able to pray Ṣalāh properly. Additionally, ‘Amr Ibn Salamah led his people in salah at such a young age as he was the most amongst them with regards to the Qur’ān.
[17] If a person Witr Ṣalāh, and wishes to pray it on the following day, it is prayed with an even number of raka’āt, as opposed to the original form of praying it with an odd number of raka’āt.
[18] Referring to Maghrib and ‘Isha Salah.
الأمورُ التي تفارقُ فيها النوافلُ الفرائضَ – الجزء الأول
المرجع: الشرح الممتع – المجلد الرابع.
1) أنَّ الفرائضَ فُرضتْ على النَّبي صلّى الله عليه وسلّم وهو في السَّماءِ ليلة المعراجِ، بخلافِ النوافلِ، فإنَّها كسائرِ شرائعِ الإسلامِ؛
2) تحريمُ الخروجِ مِن الفرائضِ بلا عُذْرٍ، بخلافِ النوافلِ؛
3) الفريضةُ يأثمُ تارِكُها، بخلافِ النافلةِ؛
4) الفرائضُ محصورةُ العددِ، بخلافِ النوافلِ فلا حصرَ لها؛
5) صلاةُ الفريضةِ تكون في المسجدِ، بخلافِ النافلةِ فهي في البيتِ أفضلُ إلا ما استُثني؛
6) جوازُ صلاةِ النافلةِ على الراحلة بلا ضرورة، بخلاف الفريضةِ؛
7) الفريضةُ مؤقَّتةٌ بوقتٍ معيَّن، بخلافِ النافلةِ، فمنها المؤقَّتُ وغيرُ المؤقَّتُ؛
8) النافلةُ في السفر لا يُشترط لها استقبالُ القِبلة، بخلافِ الفريضةِ؛
9) جوازُ الانتقالِ مِن الفريضةِ إلى النَّافلةِ غيرِ المعيَّنةِ، والعكس لا يصحُّ؛
10) النَّافلةُ لا يكفُرُ بتركِها بالإجماعِ، وأما الفريضةُ فيَكْفرُ على القولِ الصَّحيحِ؛
11) النَّوافلُ تكمِّلُ الفرائضَ، والعكسُ لا يصحُّ؛
12) القيامُ ركنٌ في الفريضةِ، بخِلافِ النَّافلةِ؛
13) لا يصحُّ نَفْلُ الآبق، ويصحُّ فَرْضُه؛
14) جوازُ الاجتزاء (الاكتفاء) بتسليمة في النَّفْلِ على أحدِ القولين، دون الفرض
15) لا يُشرع الأذانُ والإقامةُ في النَّفلِ مطلقاً، بخلافِ الفَرْضِ؛
16) الفريضةُ تُقصرُ في السَّفرِ، أما النَّافلةُ التي في السَّفر فلا تُقصر؛
17) النَّافلةُ تسقطُ عند العجز عنها، ويُكتب أجرُها لِمَن اعتادَها، والفريضةُ لا تسقطُ بحالٍ، ويُكتبُ أجرُ إكمالِها لمن عجز عنه؛ إذا كان من عادته فِعْلُه؛
18) جميعُ الفرائضِ يُشرعُ لها ذِكْرٌ بعدَها، أما النَّوافلُ فقد وَرَدَ في بعضِها، وفي بعضهِا لم يردْ؛
19) النَّافلةُ تجوزُ في جَوْفِ الكعبةِ، وأما الفريضةُ فلا. والصَّحيحُ جوازُها فلا فَرْقَ؛
20) وجوبُ صلاةِ الجماعة في الفرائض، دون النوافلِ؛
21) الفرائضُ يجوزُ فيها الجمعُ، بخلافِ النوافلِ؛
22) الفرائضُ أعظمُ أجراً مِن النوافلِ؛
23) جوازُ الشُّربِ اليسيرِ في النفلِ، دون الفرض؛ [1]
24) أنَّ النوافلَ منها ما يُصلَّى ركعةً واحدةً، بخلافِ الفرائضِ؛
25) يُشرعُ في صلاةِ النافلةِ السؤالُ والتعوُّذ عند تِلاوة آيةِ رحمةٍ، أو آيةِ عذابٍ، وأما الفريضةُ فإنه جائزٌ غيرُ مشروعٍ؛
26) جوازُ ائتمام البالغِ بالصَّبي في النافلةِ، دون الفريضةِ، والصَّوابُ جوازه فلا فَرْقٍ؛
27) جوازُ ائتمامِ المتنفِّلِ بالمفترضِ، دون العكس، والصَّحيحُ جوازُه فلا فَرْقَ؛
28) النَّوافلُ منها ما يُقضى على صِفته، ومنها ما يُقضى على غير صِفته كالوِتر، أما الفرائضُ فتُقضَى على صِفتها، لكن يُستثنى مِن ذلك الجُمعةُ، فإنها إذا فاتتْ تُقضى ظُهراً؛
29) صلاةُ الفَريضةِ الليلية يُجهر فيها بالقِراءة، أما النَّفلُ الذي في الليلِ فهو مخيَّرٌ بين الجهرِ وعدمِه؛
30) وجوبُ ستر العاتق في الفريضة على أحد القولين، دون النافلة؛
31) مِن النوافلِ ما تسقطُ بالسَّفَرِ، وأما الفرائضُ فلا يسقطُ منها شيءٌ.
